31 And thou shalt make the robe of the ephod all of blue. r ch. 39. 22. 32 And there shall be an hole in the top of it, in the midst thereof: it shall have a binding of woven him on important matters, and obtain his directions on occasions of difficulty. This method was also established for the purpose of consulting God in matters that concerned the common interest of the entire nation. On both these grounds the oracle might well cease when the theocracy terminated by the kingdom becoming hereditary in the person and family of Solomon; and still more, when the division of the nation into two kingdoms at his death rendered the interests of the nation no longer common. This is but an hypothesis: but it is certain that there are no traces in the sacred books of consulting the Lord by Urim and Thummim from the time of the erection to the demolition of Solomon's Temple : and that it did not afterwards exist is THE ROBE OF THE EPHOD. answer enabled the High Priest to read 31, 32. Thou shalt make the robe of the ephod, &c. This is a garment distinct from any that has yet been mentioned. It is called the robe of the ephod,' simply because it was worn immediately under it. Its Hebrew name is meil, rendered in the Gr. vñodvrny rodnon, an under-garment reaching down to the feet. Vulg. 'Tunic of the Ephod.' Arab. 'A rain-shedding cloak.' Luth. 'A silk robe.' Belg. 'A mantle.' Jun. and Trem. Pallium, a cloak.' The meil was a distinguishing priestly vestment, and therefore Christ appears, Rev. 1. 13, 'clothed with a garment down to the feet (rodnon),' to show himself the Great High Priest of the church. It was a long linen gown of sky blue color, reaching to the middle of the leg. It was all of one piece, and so formed as to be put on, not like other garments which are open in front, but like a surplice, over the head, having a hole at work round about the hole of it, as it were the hole of an habergeon, that it be not rent. the top for the head to pass through, which was strongly hemmed round with a binding or welt to prevent it from rending, and with openings or arm-holes in the sides in place of sleeves. Round its lower border were tassels made of blue, purple, and scarlet, in the form of pomegranates, interspersed with small gold bells, in order to make a noise when the High Priest went into or came out from the holy place, the reason of which is given below. We are not in 33 And beneath, upon the hem of it thou shalt make pomegranates of blue, and of purple, and of scarformed of the exact number of the pomegranates and bells. The Rabbinical writers are mostly unanimous in saying, there were 72 in all, which is doubtless as probable as any other conjecture on the subject. It will be observed, that while the body of the Robe was entirely of blue, this ornamental appendage in the skirts was richly dyed of variegated hues, and must have rendered the whole a vestment of exquisite beauty. h THE ROBE OF THE EPHOD. 33. Thou shalt make pomegranates. | and September when the fruit is ripe, rimmon. The term 'pomegranate' it assumes a brownish-red color, becomes thick and hard, yet easily broken. The inside of the pomegranate is of a bright pink, with skinny partitions like those of the orange, filled with a subacid juice and a great multitude of white and purplish red seeds. The flower, which is of a scarlet color, is peculiarly beautiful, and it is prob ably to the flower that allusion is had, Cant. 4. 3, where the royal bridegroom compares the cheeks of his bride to a 'piece of pomegranate,' though others is compounded of poma, apple, and granata, grained, from its resemblance, when opened, to an apple full of grain. It grows wild in Palestine, and in other parts of Syria, as well as in Persia, Arabia, Egypt, and the southern parts of Europe, and in some portions of our own country. The fruit is the size of an orange, flattened at the end like an apple; and when cultivated is of a beautiful color and highly grateful flavor. The rind is at first green; but in August understand by this a section of the fruit | an idea of the form of the fruit and flower of this plant, both which are among the most striking objects of the vegetable world. itself, the cheeks being called in the Talmudic language, the pomegranates of the face. The annexed cut will give The Pomegranate abounds more particularly in Syria and the ancient Assyria, where it was held sacred and entered into the symbols of the heathen worship, as is plainly to be inferred from its giving name to an idolatrous temple, 2 Kings, 5. 18, called 'the house of Rimmon,' i. e. the Pomegranate. In Persia the heads of sceptres and honorary staves were formed in the shape of a Pomegranate. It was also held sacred in Egypt; and in all countries where it was not to be found, the poppy, which also abounds in seeds, was chosen in its stead. Both were dedicated by the pagans to the generative powers, their numerous seeds rendering them an apt emblem of prolific properties. Hence at marriages the bride was crowned with a chaplet in which were inserted the flowers of pomegranates and poppies as an omen of fruitfulness. As then the idea of fruitful increase is prominent among the symbolical notions attached to this plant and its fruit, there is perhaps ample ground for the suggestion, that this singular appurtenance to the High Priest's dress, in conjunction with the bells, was designed to intimate that the sound of the gospel should not be in vain; that wherever the sound of the doctrine of Christ and the apostles should come, then it should bear fruit, or that churches should be gathered bringing forth the fruits of righteousness; the preaching of the gospel should be the means of begetting a spiritual progeny zealous of good works. The remarks of Prof. Edwards are too pertinent to this point not to be cited in the present connexion. 'The golden bells on the Ephod, by their precious matter and pleasant sound do well represent the good profession that the saints make; and the pomegranates the fruit they bring forth. And as in the hem of the (robe of the) Ephod, bells and pomegranates were constantly connected, as is once and again observed,-' a golden bell and a pomegranate, a golden bell and a pomegranate'-so it is in the true saints. Their good profession, and their good fruit, do constantly accompany one another. The fruit they bring in life answers the pleasant sound of their profession.' Treat. on Affect, Part III. p. 395.T Of blue, purple, scarlet, &c. Although the body of this garment was of let, round about the hem thereof; | heard when he goeth in unto the and bells of gold between them holy place before the LORD, and round about: when he cometh out, that he die not. 34 A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about. 35 And it shall be upon Aaron, to minister: and his sound shall be 36 And t thou shalt make a plate of pure gold, and grave upon it like the engravings of a signet, HOLINESS TO THE LORD. t ch. 39. 30. Zech. 14. 20. made with him (Aaron), and gave him the priesthood among the people; he beautified him with comely ornaments, and clothed him with a robe of glory. He put upon him perfect glory; and strengthened him with rich garments, with breeches, with a long robe, and the ephod. And he compassed him with pomegranates, and with many golden bells round about, that as he went there might be a sound, and a noise made that might be heard in the temple, for a memorial to the children of his people.' If this be well founded, and the sound of the bells had principal reference to the people, to remind them of the proper spirit and deportment to be observed on the occasion, then it may be suggested that the phrase, 'that he die not,' is perhaps to be understood not of Aaron, but to be rendered impersonally, 'that one die not,' 'that there be no dying,' i. e. that no one may presumptuously lay aside the becoming reverence and thus expose himself to death. The original will no doubt admit of this construction, but whether it be the true one, we are not prepared to decide. one uniform color, a beautiful blue, be admonished of the High Priest's enyet the skirts were ornamented with trance into the Holy Place, and so this parti-colored fringe-work, wrought unite their prayers with his incense somewhat like the silken balls, or ball-offering, 'An everlasting covenant he tassels, of modern upholstery, into the shape of the fruit here mentioned.¶ Bells of gold. Of the suggesting origin of this part of the dress of the High Priest it is difficult to give any account. That bells were not unknown in the costume of the East is evident from the Targum on Est. 6. 10, where Ahasuerus says to Haman' Go to my wardrobe, and take one of my best purple cloaks, and of the best silk vests, with gems at the four corners of it, and golden bells and pomegranates hanging round about.' Michaelis conjectures that the Oriental kings of that period were accustomed to wear little bells upon some part of their robes in order to give notice that that they were near by, and that the people might retire. Hence perhaps the use of bells as a symbol of the reverence due to holy places. This idea is favored by the strong language, v. 35, where the punishment of death is threatened upon the neglect of this ceremony; which would seem to imply that as in the etiquette of an Eastern court, no one would rush rudely, or without some kind of annunciation, into the presence of the sovereign, so the High Priest was not to be guilty of the irreverence of approaching the Oracle without some kind of signal of his coming. Another use of this appendage of the mantle, as inferred from Ecclus. 45. 79, was, that the people collected in the court around the sanctuary might THE GOLDEN PLATE AND MITRE. 36. Thou shalt make a plate of pure gold, &c. Heb. 7 tzitz. Gr. neradov, petal, leaf. Vulg. 'Lamina,' plate, Arab. 'Fillet.' Luth. 'Forehead-plate.' The original word y tzitz, from In mitre upon his head; also upon the 7 tzutz, to flourish, is generally understood to signify a flower, and the Greek rendering petal would seem to be founded upon this sense, implying either that the plate was itself of the form of a flower, or was curiously wrought with flower-work. Such also was plainly the opinion of Josephus, who gives a minute description of the particular kind of flower or calyx which was figured upon the plate. Rosenmuller, however, contends that this rendering in this place is founded upon a false interpretation of, which does not, he says, legitimately signify a flower, nor has it any relation to flowers or flower-work, but properly denotes some-flower-work on the priestly Mitre of thing glistening, radiant, effulgent, and is here applied to the plate on the Mitre, from the flashing splendors which beamed from it. But the ideas of flourish ing and of emitting splendor are somewhat closely related in all languages, as nothing is more common with us for instance than to speak of the brightness or splendid hues of flowers, and from the usus loquendi of the term it cannot at all be questioned that the dominant sense of is that of flowers or flow-person of the High Priest, their head ering plants. Yet it is very possible that the two ideas of efflorescence and shining may be combined in this passage, especially if we suppose, as we think was undoubtedly the case, that some kind of floral ornament was wrought upon the glistening gold plate of the Mitre. In describing the execution of this order, Ex. 39. 30, it is said, 'they made the plate of the holy crown (ppy tzitz nëzer hakkodesh) of pure gold,' &c., where nezer comes from a verb signifying to separate, and hence denoting a crown as a mark of separation or distinction. So also the original word for mitre occurs Job, 29. 14, where it is rendered 'diadem,' leading us to the inference that the sacerdotal mitre is closely allied with the kingly crown. Thus too Lev. 8. 9, and he put the Aaron. But whatever uncertainty may otherwise envelope the subject, this is clear beyond question, that the Plate was the principal part of the Mitre, and that the badges of the priestly are closely interwoven with those of the kingly dignity in the appointed vesture of the Jewish pontiff. For this fact a twofold reason may be assigned. In the first place, the entire nation of Israel was in a sense concentrated in the and representative. It was the high prerogative of this favored people to be chosen as a 'royal priesthood,' a 'kingdom of priests,' and the unity of the nation, in this exalted character, was made visible in the person of him who was ordained as their supreme dignitary. Nothing therefore would be more natural or appropriate than that corresponding symbols or badges of this twofold distinction should appear on the head-dress of the High Priest, as we here learn to have been the fact. Indeed the Jewish tradition amplifies this idea somewhat, and affirms a threefold dignity of their race, which they say was indicated by a triplet of crowns, viz., the crown of the priesthood, the crown of the kingdom, and the crown of the law. Secondly, this conjunction of sacerdotal and royal symbols in the |